Starting from the exilic and post-exilic period, one of the most important paradigms of conceptual evolution in Jewish literature has been Israel’s liberation and political and religious restoration. This has been envisioned through the institution of a messianic kingdom in the liberated Land of Israel, to which the Jews would return from everywhere. After Rome defeated Israel and hopes to rebuild the Temple faded, early rabbinic literature depicted Jerusalem as a city in ruins, despite its flourishing state in the age of Constantine and Byzantium. Now a city without Jews, Jerusalem was still perceived, however, as a Jewish place and Israel’s heritage. While positing that, based on the Deuteronomistic theology of history, any place could count as the Land for conducting a Jewish existence, the rabbis, following the theology of the Biblical prophets, also put forward a permanent link between the Land and the expectation of the messiah. The Holy City and the Land of Israel remained the spatial, historical, and above all, eschatological centre of the relationship between God and the Jews, a place to which in the Middle Ages the Jews of Europe – including some foremost intellectuals – aimed spiritually and often even materially.

Nella letteratura ebraica, a partire dal periodo esilico e postesilico, uno dei paradigmi di sviluppo più importanti è l’aspettativa della liberazione d’Israele e della ricostituzione della sua autonomia politica e religiosa. Di questa redenzione fa parte anche l’aspettativa di un regno messianico nella Terra liberata, a cui gli ebrei potranno fare ritorno da ogni dove. Dopo le guerre perdute contro Roma e la perdita della speranza di ricostruire il Tempio, nei testi rabbinici la pur fiorente Gerusalemme costantiniana e bizantina viene presentata come una città in rovina, ma continua a essere percepita come luogo ebraico e retaggio di Israele. Elaborando la teologia deuteronomistica della storia, il pensiero rabbinico definì le condizioni in base a cui qualsiasi luogo poteva valere come la Terra d’Israele per condurre una vita religiosa ebraica; elaborando la teologia profetica, fu fondata nella Scrittura l’indissolubilità del legame tra l’aspettativa messianica e la Terra. Città Santa e Terra d’Israele rimasero il centro spaziale, storico e (soprattutto) escatologico del rapporto fra Dio e gli ebrei, e costituirono una meta a cui gli ebrei della diaspora medievale europea (tra cui non pochi grandi intellettuali) continuarono a tendere spiritualmente e in vari casi a recarsi personalmente.

Diaspora perenne e richiamo della Terra

CAPELLI, Piero
2016-01-01

Abstract

Starting from the exilic and post-exilic period, one of the most important paradigms of conceptual evolution in Jewish literature has been Israel’s liberation and political and religious restoration. This has been envisioned through the institution of a messianic kingdom in the liberated Land of Israel, to which the Jews would return from everywhere. After Rome defeated Israel and hopes to rebuild the Temple faded, early rabbinic literature depicted Jerusalem as a city in ruins, despite its flourishing state in the age of Constantine and Byzantium. Now a city without Jews, Jerusalem was still perceived, however, as a Jewish place and Israel’s heritage. While positing that, based on the Deuteronomistic theology of history, any place could count as the Land for conducting a Jewish existence, the rabbis, following the theology of the Biblical prophets, also put forward a permanent link between the Land and the expectation of the messiah. The Holy City and the Land of Israel remained the spatial, historical, and above all, eschatological centre of the relationship between God and the Jews, a place to which in the Middle Ages the Jews of Europe – including some foremost intellectuals – aimed spiritually and often even materially.
2016
64
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Utilizza questo identificativo per citare o creare un link a questo documento: https://hdl.handle.net/10278/3689281
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